The good child is not the first-born, but Abel. God often doth as
Jacob did, even cross hands in bestowing blessings, giving that
which is best to him that is least esteemed; for Cain was "the man"
in Eve's esteem: she thought, when she had him, she had got an
inheritance; but as for Abel (vanity,) he was little worth; by his
name they showed how little they set by him.
It is so with the sincere to this day; they bear not the name of
glory with the world: Cain with them is the profitable son; Abel is
of no credit with them, neither see they form or comeliness in him;
he is the melancholy or lowering child whose countenance spoils the
mirth of the world. "The heart of the wise is in the house of
mourning, but the heart of fools is in the house of mirth."
Abel, last in appearance, but in truth the first in grace; as it
also is at this day. Who do so flutter it out as our ruffling,
formal worshippers? Alas, the good, the sincere, the humble, they
seem to be least and last; but the conclusion of the tragedy will
make manifest that the first is last and the last first.
"And the Lord had respect unto Abel and to his offering." Herein are
the true footsteps of grace discovered; the person must be the first
in favor with God---the person first, the performance afterwards:
for though it be true among men that the gift makes way for the
acceptance of the person, yet in the order of grace it is after
another manner; for if the person be not first accepted, the
offering must be abominable; for it is not a good work that makes a
good man, but a good man makes a good work. The fruit does not make
a good tree, but a good tree bringeth forth good fruit.
Abel then presented his person and offering, as shrouding both by
faith under the righteousness of Christ, which lay wrapped up in the
promise; but Cain stands upon his own legs, and so presents his
offering. Abel therefore is accepted, both his person and offering,
while Cain remains accursed. This then makes the difference hetwixt
Abel and his brother; Abel had faith, but Cain had none. Abel's
faith covered him with Jesus Christ; therefore he stood righteous in
his person before God.
There is a man proceeded against for life by the law and the
sentence of death is in conclusion most justly and righteously
passed upon him by the judge. Suppose now, that after this, this man
lives and is exalted to honor, enjoys great things, and is put into
place of trust and power, and this by him that he has offended, even
by him that did pass the sentence upon him.
What will all say, or what will they conclude, even upon the very
first hearing of this story? Will they not say, "Well, whoever he
was that found himself wrapped up in this strange providence, must
thank the mercy of a gracious prince; for all these things bespeak
grace and favor?"
Forgiveness is according to the riches of God's grace, wherein he
has abounded towards us in all wisdom and prudence. Grace can
continue to pardon, favor, and save---from falls, in falls, and out
of falls. Grace can comfort, relieve, and help those that have hurt
themselves; and grace can bring the unworthy to glory. This the law
cannot do; this man cannot do; this angels cannot do; this God
cannot do, but only by the riches of his grace, through the
redemption that is in Christ Jesus.
A throne is the seat of majesty and greatness; it is not for things
of an inferior quality to ascend or assume a throne. Now, then,
since this river of water of life proceeds from the throne, it
intimates that in grace and mercy there is great majesty; for grace,
as it proceeds, has a voice from the throne. And indeed there is
nothing in heaven or earth that can so awe the heart as the grace of
God. Hos. 3: 5. It is that which makes a man fear; it is that which
makes a man tremble; it is that which makes a man how and bend, and
break to pieces. Jer. 33: 9; Exod. 34: 6-9. Nothing has such
majesty, and commanding greatness in and upon the hearts of the sons
of men, as has the grace of God. There is nothing overmastereth the
heart like grace, and so obligeth to sincere and unfeigned obedience
as that.
Strong grace makes corruptions weak and strikes them through, laying
them at the point of death, always gasping for life.
Mercy and the revelation thereof is the only antidote against sin.
It is of a thawing nature; it will loose the heart that is frozen up
in sin; yea, it will make the unwilling willing to come to Christ
for life.
Some say, When grace and a good nature meet together, they do make
shining Christians: but I say, When grace and a great sinner meet,
and when grace shall subdue that great sinner to itself, and shall
operate after its kind in the soul of that great sinner, then we
have a shining Christian.
Men may fall by sin, but cannot raise up themselves without the help
of grace.
There were two men that went on pilgrimage; the one began when he
was young, the other when he was old: the young man had strong
corruptions to grapple with, the old man's were weak with the decays
of nature: the young man trode his steps as even as did the old one,
and was every way as light as he. Who now, or which of them, had
their graces shining clearest, since both seemed to be alike? The
young man's, doubtless; for that which heads it against the greatest
opposition, gives best demonstration that it is strongest.
As nature, even where grace is, cannot without the assistance of
that grace do any thing acceptably before God; so grace received, if
it be not also supplied with more grace, cannot cause that we
continue to do acceptable service to God.
A present dispensation of grace is like a good meal, a seasonable
shower, or a penny in one's pocket, all of which will serve for the
present necessity. But will that good meal that I ate last week
enable me without supply to do a good day's work in this? or, will
that seasonable shower which fell last year, be, without supplies, a
seasonable help to the grain and grass that is growing now? or will
that penny that supplied my want the other day--I say, will the same
penny also, without a supply, supply my wants to-day?
The day of grace is the day of expense; this is our spending time.
Hence we are called pilgrims and strangers in the earth; that is,
travellers from place to place, from state to state, from trial to
trial. Now, as the traveller at the fresh inn is made to spend fresh
money, so Christians, at a fresh temptation, at a new temptation,
are made to spend fresh and a new supply of grace. Great men, when
and while their sons are travellers, appoint that their bags of
money be lodged ready or conveniently paid in at such and such a
place; and so they meet with supplies. Why, so are the sons of the
great One; and he has allotted that we should travel beyond sea, or
at a great distance from our Father's house: wherefore he has
appointed that grace shall be provided for us, to supply at such a
place, such a state or temptation, as need requires. But withal, as
my lord expeeteth his son should acquaint him with the present
emptiness of his purse and with the difficulty he hath now to
grapple with; so God our Father expects that we should plead by
Christ our need at the throne of grace, in order to a supply of
grace. "Let us therefore come boldly to the throne of grace, that we
may obtain mercy and find grace to help in time of need."
Then I saw in my dream that the Interpreter took Christian by the
hand, and led him into a place where was a fire burning against a
wall, and one standing by it always casting much water upon it to
quench it; yet did the fire burn higher and hotter.